He Chong 何充 (292-346) (Cidao 次道)
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Exkurs 7: Huan Wen Und Yin Hao (S017) Nachdem Das Triumvirat Yu
Alex Angehrn, 9402 Mörschwil, www.sansui-angehrn.ch 20 Exkurs 7: Huan Wen und Yin Hao (S017) Nachdem das Triumvirat Yu Liang, Wang Dao und Chi Jian gestorben war, weitete sich der blutige Kampf zwischen der Wang- und Yu-Familie aus, aber nach Wang Yunzhi's Tod fehlte dem Wang-Clan von Langye die Führungspersönlichkeit, die schwierige politische Lage durch- zustehen. Nachdem Wang Xizhi das Gouverneursamt von Jiangxi und Fujian abgegeben hatte, fiel diese Region in die Hände von Yu Bing 庾冰 (296-344) und zusammen mit Yu Yi dominierte der Yu-Clan mit seinem Einfluss die Nation. Yu Yi bestimmte 345 auf dem Totenbett Yu Yuanzhi 庾爰之 (ca. 325-360) als Nachfolger. Ministerpräsident He Chong zog jedoch Huan Wen für das Amt vor, um den immer mächtiger werdenden Yu-Clan, einzudämmen. Huan Wen hegte von jung auf grandiose Pläne und war genial in der Zivilregierung. 346 forderte er von der Regierung die Einwilligung zum Angriff gegen Sichuan und befahl ohne Einwilligung der Regierung eigenmächtig die Entsendung von Truppen. Im Jahr 347 vernichtete Huan Wen in kurzer Zeit das Land Cheng-Han und verleibte die gesamte Provinz Sichuan der östlichen Jin ein. Die Regierung machte Huan Wen zum General der Westprovinzen und seine Macht erstreckte sich nun weit über den Staat. Der schwache Kaiser Mudi 穆帝 (343-361) traute sich nicht, Huan Wen entgegenzutreten. Aber Ministerpräsident Sima Yu ernannte absichtlich dessen Rivalen Yin Hao zum Gouverneur von Yangzhou. Yin Hao hatte unter Yu Liang zusammen mit Wang Xizhi als Stabsoffizier gedient, führte später ein zurückgezogenes Leben und lehnte lange Anfragen für den Beamtendienst ab. -
Evolving Relationship Between the Buddhist Monastic Order and the Imperial States of Medieval China Mario Poceski*
40 Evolving Relationship between the Buddhist Monastic Order and the Imperial States of Medieval China Mario Poceski* The article explores central aspects of the relationship between the Buddhist monastic or- der and the various imperial states that ruled China during the medieval period (roughly between the third and the tenth centuries CE). It focuses especially on the points of tension created by the monastic order’s efforts to establish a sense of autonomy and receive special economic, political, or social exemptions on one hand, and the royal imperium’s assertion of absolute authority over all subjects on the other hand. While the monastic order’s efforts to safeguard its independence and ward off the encroachment of a totalitarian state was largely a losing proposition, in a protracted process that involved complex socio-political negoti- ations and shifting religious realignments, the Buddhist clergy was able to secure impor- tant exemptions from the Chinese rulers’ demands. Most notably, these included exemptions from certain forms of taxation, military conscription, and forced labour, which helped secure the economic foundations of monastic life and enhance the prominent place of Buddhism in Chinese society. To illustrate these issues, the article explores some of the key debates that pitted prominent Buddhist monastics such as Huiyuan (334-416) against key segments of the Chinese socio-political elites, many of whom were influenced by a Confucian ideology that was often inimical to monastic institutions. Keywords: medieval China; Buddhism; Huiyuan; monastic order Introduction Within the broad context of East Asian history, among the most important large scale events that unfolded during the early centuries of the Common Era was the introduction and spread of Buddhism into China. -
Copyrighted Material
JWST592-IND JWST592-Powers Printer: Yet to Come September 8, 2015 10:31 Trim: 244mm × 170mm Index References to figures are in italic Above the Wall and on Horseback Album of Calligraphy and Analysis of Xiaoqing (Xiaoqing (Qiangtou mashang), 520 Paintings from Ten Bamboo zhi fenxi), 434 Academy of Calligraphy, 505 Studio (Shizhuzhai Anatomy of Love (Qingshi), 88 Achaemenid Palace Persepolis, shuhuapu), 80 ancestor portraits, 43, 147–149 380 Album of Paintings by Famous ancestor spirits, 16, 164–166, Achilles Tatius, 412 Masters throughout the Ages 171, 239 achu (painting, ritual act), 119 (Lidai minggong huapu), ancestor worship, 148–149, Admonitions of the Court 80, 81 159, 238–239, 248 Instructress, 15, 53, 115, Album of Tang Poetry and Confucian rituals, 238–239 141, 152, 171, 172, 393, Paintings, An (Tangshi and construction of tombs 398, 461, 462 huapu), 80, 81 and shrines, 165 fans, 393 albums of paintings, 79–84, 120 family altars, 206 lessons from, 116–120 readerships, 82 imperial, 149–150, 164–166 scroll acquired by British alchemy, 166, 169, 220 Anderson, Benedict, 352 Museum, 121 physiological, 219–220, 225 animals, symbolism of, 508 significance of rebuffal scene, time and, 220–221 animals in tombs, 98 119–120 Alsop, Joseph, 47, 48 Annals of LuBuwei,The¨ , 215 toilette scene, 117–118 on copies and forgeries, 63 Anthology of Discourses on Adventures of Leucippe and Ames, Roger, 237 Chinese Painting Clitophon, The, 412 Amitabha Buddha, 162 (Zhongguo hualun leibian), advertisement Amoghavajra, 142 121 and art, 436 COPYRIGHTEDAn Lushan rebellion, 511 MATERIALAnthology of Literature (Wen and art photography, 431, An Qi, 469 xuan), 269 442–447 Analects, 36, 461, 481 see also antiques and antique dealers, and female nudity, 446–447 Confucius 104, 265 historicity of advertising art, Analysis of Characters as an collecting, 385–386 437–442 Explanation of Writing, The Anyang (Shang capital), 98, nature of, 434 (Shouwen jiezi), 36, 198, 245, 377 afterlife, depictions of, 169 199, 237, 294, 300, 312 apsarases, 167 A Companion to Chinese Art, First Edition. -
Through Early Fifth-Century China
The Literary Formation of Cultural Communities in Mid-Third- Through Early Fifth-Century China The Harvard community has made this article openly available. Please share how this access benefits you. Your story matters Citation Chamness, Graham. 2018. The Literary Formation of Cultural Communities in Mid-Third- Through Early Fifth-Century China. Doctoral dissertation, Harvard University, Graduate School of Arts & Sciences. Citable link http://nrs.harvard.edu/urn-3:HUL.InstRepos:41128304 Terms of Use This article was downloaded from Harvard University’s DASH repository, and is made available under the terms and conditions applicable to Other Posted Material, as set forth at http:// nrs.harvard.edu/urn-3:HUL.InstRepos:dash.current.terms-of- use#LAA The Literary Formation of Cultural Communities in Mid-Third- through Early Fifth- Century China A dissertation presented by Graham James Chamness to The Department of East Asian Languages and Civilizations in partial fulfillment of the requirements for the degree of Doctor of Philosophy in the subject of East Asian Languages and Civilizations Harvard University Cambridge, Massachusetts May, 2018 ii Dissertation Advisor: Professor Xiaofei Tian Graham James Chamness The Literary Formation of Cultural Communities in Mid-Third- through Early Fifth- Century China Abstract This dissertation explores elite social gatherings and the literature produced at those gatherings at the beginning of the period of division between north and south. This largely coincides with the Eastern Jin dynasty (317-420), the first southern dynasty, whose court was founded south of the Yangzi River with the help of a small group of aristocratic families after the territorial loss of the north to invading tribes. -
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Report Title - p. 1 of 282 Report Title A birthday book for Brother Stone : for David Hawkes, at eighty. Ed. by Rachel May and John Minford. (Hong Kong : Chinese University Press, 2003). A brief biography of his emincence Ignatius Cardinal Kung Pin-Mei : hppt://www.cardinalkungfoundation.org/biography/. A brief chronology of Chinese Canadian history : https://www.sfu.ca/chinese-canadian-history/chart_en.html. A brief history of Chinese immigration to America : http://www.ailf.org/awards/ahp_0001_essay01.htm. A brief history of Sino-Norwegian diplomatic relations. http://www.norway.cn/News_and_events/Bilateral-cooperation/History/history/#.VVw_vEY72So. A century of travels in China : critical essays on travel writing from the 1840s to the 1940s. Ed. by Douglas Kerr and Julia Kuehn. (Hong Kong : Hong Kong University Press, 2007). www.oapen.org/download?type=document&docid=448539. [AOI] A life journey to the East : sinological studes in memory of Giuliano Bertuccioli (1923-2001). Ed. by Antonino Forte and Federico Masini. (Kyoto : Scuola italiana di studi sull'Asia orientale, 2002). (Essays / Italien School of East Asian Studies ; vol. 2). [WC] A long history of China-Sweden relationship. http://en.people.cn/90001/90776/90883/7001796.html. A mes frères du village de garnison : anthologie de nouvelles taiwanaises contemporaines. Choisis et éd. par Angel Pino et Isabelle Rabut ; traduit du chinois par Olivier Bialais [et al.]. (Paris : Bleu de Chine, 2001). [KVK] A modern buddhist bible : essential readings from East and West. Ed. by Donald S. Lopez. (Boston : Beacon Press, 2002). = Modern buddhism : readings for the unenlightened. Ed. by Donald S. Lopez. (London : Penguin, 2002). -
Chinese Mathematical Astrology: Reaching out to the Stars
CHINESE MATHEMATICAL ASTROLOGY The ability to predict has always been, and remains, an important aim of science. In traditional China, astronomers devised methods of divination that were not only applied to natural events such as weather forecasting, but also to mundane human affairs. The three most sophisticated devices were shrouded in clouds of secrecy. During the eleventh century and for hundreds of years thereafter, candidates were examined on their knowledge of these devices behind the closed doors of the Chinese Astronomical Bureau. Known by little other than their names, this is the first book in any language that attempts to make an academic study of the three methods, known as the sanshi (three cosmic boards), which turned out to have a profound influence on Chinese society. Ho Peng Yoke has published widely on Chinese alchemy, astronomy, divination and mathematics. He occupied senior academic positions in Singapore, Kuala Lumpur, Australia and Hong Kong before becoming the Director of the Needham Research Institute in 1990. He is an academician of the Australian Academy of Humanities, Academia Sinica and the Inter- national Euro-Asia Academy of Science. NEEDHAM RESEARCH INSTITUTE SERIES Series Editor: Christopher Cullen Joseph Needham’s ‘Science and Civilisation’ series began publication in the 1950s. At first, it was seen as a piece of brilliant but isolated pioneering. However, at the beginning of the twenty-first century, it is clear that Needham’s work has succeeded in creating a vibrant new intellectual field in the West. The books in this series cover topics relating broadly to the practice of science, technology and medicine in East Asia, including China, Japan, Korea and Vietnam. -
A Religious State
China A Religious State John Lagerwey w ~ *- ~ tt ~o. ff'±. HONG KONG UNIVERSITY PRESS Hong Kong University Press 14/ F Hing Wai Centre 7 Tin Wan Praya Road Aberdeen Hong Kong © John Lagerwey 2010 Hardback ISBN 978-988-8028-03-0 Paperback ISBN 978-988-8028-04-7 All rights reserved. No portion of this publication may be reproduced or transmitted in any form or by any means, electronic or mechanical, including photocopy, recording, or any information storage or retrieval system, without permission in writing from the publisher. Secure On-line Ordering http://www.hkupress.org British Library Cataloguing-in-Publication Data A catalogue record for this book is available from the British Library. Printed and bound by Goodrich International Co. Ltd., Hong Kong, China Contents Preface VB Introduction 1 Chapter 1 A Brief History of the Pantheon: Ancestors 19 and Gods in State and Local Religion and Politics Chapter 2 Daoist Ritual III Social and Historical 57 Perspective Chapter 3 Festivals in Southeastern China 95 Chapter 4 On the Rational Character of Local Religion 153 Concluding Reflections 171 Notes 179 Bibliography 209 Index 223 Introduction David Faure, one of the first historians of China to take into account the religious dimensions of local Chinese society,! ends a recent article as follows: When lay, urban p olitical ideology defined the imperial civil society as "superstitious" and "feudal," it radically denied the basis on which relations between the state and society had been founded in imperial China. The separating out of religion in the discourse on religion may be described as a Chinese experience of the twentieth century, but it should be taken to mean that the civil society was not separated from the state in the time of the empire.2 To put it another way, China is a religious state and Chinese society is a religious society.